Confirmatory factor analysis of the Wechsler Intelligence Scale for Children--Third Edition in an Australian clinical sample

A confirmatory factor analysis was conducted on the Wechsler Intelligence Scale for Children-Third Edition (WISC-III; D. Wechsler, 1991) with a sample of 579 Australian children referred for assessment because of academic difficulties in the classroom. The children were administered the WISC-III as part of the initial eligibility determination process for funding of special education services. The children were aged between 6 years and 16 years 7 months. One-, two-, three-, and four-factor models were tested. The four-factor model proposed in the WISC-III manual fit the data significantly better than all other models tested.     

The Muddle of Anticipation

In J. J. Gibson's classic paper “The Problem of Temporal Order in Stimulation and Perception” (1966a Gibson, J. J. (1966a). The problem of temporal order in stimulation and perception. Journal of Psychology, 62, 141–149.[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]), he referred to the difficulties encountered when attempting a sharp distinction between memory and perception as “the muddle of memory.” Resolution of the muddle by J. J. Gibson proceeded by blurring the distinction itself. We develop the conjugate “muddle of anticipation” similarly by blurring the sharp distinction traditionally drawn between anticipation and perception. The subsequent redefinition of the problem is grounded in strong anticipation equated with anticipating synchronization—that which arises from a system itself via lawful regularities embedded in the system's ordinary mode of function. We identify the fit of strong anticipation's properties to J. J. Gibson's ecological approach and in so doing introduce the possibility of a potentially deep connection between them, namely, that the coordination of perception with surroundings (direct perception) is a special case of strong anticipation.     

The functional‐cognitive framework as a tool for accelerating progress in cognitive neuroscience: On the benefits of bridging rather than reducing levels of analyses

The subject matter of neuroscience research is complex, and synthesising the wealth of data from this research to better understand mental processes is challenging. A useful strategy, therefore, may be to distinguish explicitly between the causal effects of the environment on behaviour (i.e. functional analyses) and the mental processes that mediate these effects (i.e. cognitive analyses). In this article, we describe how the functional‐cognitive (F‐C) framework can accelerate cognitive neuroscience and also advance a functional treatment of brain activity. We first highlight that cognitive neuroscience can particularly benefit from the F‐C approach by providing an alternative to the problematic practice of reducing cognitive constructs to behavioural and/or neural proxies. Next, we outline how functional (behaviour–environment) relations can serve as a bridge between cognitive and neural processes by restoring mental constructs to their original role as heuristic tools. Finally, we give some examples of how both cognitive neuroscience and traditional functional approaches can mutually benefit from the F‐C framework.     

The Interaction Between Conscientiousness and General Mental Ability: Support for a Compensatory Interaction in Task Performance

Journal of Business and Psychology - We propose a compensatory interactive influence of conscientiousness and GMA in task performance such that conscientiousness is most beneficial to performance...     

Conceptual and perceptual priming and dissociation in chronic posttraumatic stress disorder

Cognitive models of posttraumatic stress disorder (PTSD) assert that memory processes play a significant role in PTSD (see e.g., Ehlers & Clark, 2000). Intrusive reexperiencing in PTSD has been linked to perceptual processing of trauma-related material with a corresponding hypothesized lack of conceptual processing. In an experimental study that included clinical participants with and without PTSD (N = 50), perceptual priming and conceptual priming for trauma-related, general threat, and neutral words were investigated in a population with chronic trauma-induced complaints as a result of the Troubles in Northern Ireland. The study used a new version of the word-stem completion task (Michael, Ehlers, & Halligan, 2005) and a word-cue association task. It also assessed the role of dissociation in threat processing. Further evidence of enhanced perceptual priming in PTSD for trauma stimuli was found, along with evidence of lack of conceptual priming for such stimuli. Furthermore, this pattern of priming for trauma-related words was associated with PTSD severity, and state dissociation and PTSD group made significant contributions to predicting perceptual priming for trauma words. The findings shed light on the importance of state dissociation in trauma-related information processing and posttraumatic symptoms.     

SAVING THE “SECULAR”: The Public Vocation of Moral Theology1

The London suicide bombings of July 7, 2005 were partly the revolt of moral earnestness against a liberal society that, enchanted by the fantasy of rationalist anthropology, surrenders its passionate members to a degrading consumerism. The “humane” liberalism variously espoused by Jürgen Habermas, John Rawls, and Jeffrey Stout offers a dignifying alternative; but it is fragile, and each of its proponents looks for allies among certain kinds of religious believer. Stanley Hauerwas, however, counsels Christians against cooperation. On the one hand, he is right to resist, insofar as liberalism illiberally excludes theology from public discourse. On the other hand, not all humane liberalism does this: Stout's, for example, is genuinely polyglot, requiring not a common secularist language but a common ethic of communicating. Such a liberal ethic and its attendant anthropology merit the support of Christians: there may be more to be said about the Kingdom of God than respect, tolerance, and fairness, but there will not be less. The Christian has good theological reasons to expect some concord with other inhabitants of secular space. Ethical distinctiveness is no measure of theological integrity; and neither theology (pace Barth) nor biblical narrative (pace Richard Hays) should be expected to do all of the ethical running. If Christians are to be thorough in their moral theology and intelligible in their public statements, then they must borrow non‐theological material, formulate abstract concepts, and engage in casuistical analysis. Nevertheless, if an anxious insistence on distinctiveness is a mistake, concern for theological integrity is not. When the moral theologian borrows ethical material from elsewhere, he should integrate it into a theological vision structured by the Christian salvation‐historical narrative, which will sometimes modify the meaning of what is incorporated. So in affirming humane, polyglot liberalism, the moral theologian will at the same time make salutary qualifications. One of these is the assertion of the need of liberal institutions to own and promote their moral and anthropological commitments. In such a confessionally liberal society, universities in general, and the Arts and Humanities in particular, would recover their vocation to form citizens in communicative virtues and to offer them a dignifying, morally serious vision of human being that could save future generations from a degrading consumerism on the one hand and violent over‐reaction on the other.